现年27岁的长冈（三浦贵大 饰），存款仅有725日元。此前他挺过了半身不遂的威胁，经历了恩师去世的悲痛，更顶住来自周遭的反对声和压力，最终成为一名高中教师。仅仅五年后，为了实现多年以来一直怀有的建造学校的梦想，他毅然选择辞职，而今为了筹措创校的资金四处奔走。 　　最初他用那点儿可怜的存款开了间小酒吧，能依靠的也只有自己的力量。幸运的是，总算有当初的四名学生集聚到长冈的身边。分别是健二（加治将树 饰）、由美（松冈茉优 饰）、崇史（柾木玲弥 饰）和大辅（山本凉介 饰）。简陋破旧的小酒吧，成为了长冈和四个人生正处于彷徨期的年轻人的避风港。为了进一步筹措资金，长冈决定自费出版自传。而对这四名年轻人来说，长冈老师的梦想不知不觉间也变成了他们的梦。与此同时，长冈不断认识因各种情况而旷课或者闭门不出的孩子与年轻人。怀有苦恼的他在学生和年轻人们的鼓励下，持续朝着建造学校的梦想迈进。他们昂起头颅，直面挑战……

Community of Parting traces a different approach to borders, translation, and artistic expression by invoking the ancient shamanic myth of the Abandoned Princess Bari and engaging female Korean shamanism as an ethics and aesthetics of memory and mutual recognition across time and space. 　　Rooted in oral storytelling and embodied by female shamans, the myth about Bari and her abandonment at birth for being born a girl has been mainly understood as a story of filial piety. However, Kaisen frames the myth as an initial story of gender transgression that transcends division logics but has the experience of othering and loss at its core. According to the myth, Bari regains the community’s acceptance after reviving the dead and is offered half the Kingdom. Yet, the heroine refuses to abide by human borders and chooses instead to become the goddess who mediates at the threshold of the living and the dead. This is what distinguishes the myth of the abandoned from other Korean myths about women. 　　Community of Parting derives from Kaisen’s extensive research into Korean shamanism since 2011 and her long-term engagement with communities effected by war and division. The piece is composed of imagery filmed in locations such as Jeju Island, the DMZ, South Korea, North Korea, Kazakhstan, Japan, China, the United States, and Germany. Combining shamanic ritual performances, nature -and cityscapes, archival material, aerial imagery, poetry, voiceover, and soundscapes, the piece is configured as a multi-scalar, non-linear, and layered montage loosely framed around Bari’s multiple deaths. 　　Both inter-subjective and deeply personal, Kaisen treats the myth of the abandoned as a gendered tale of migration, marginalization, and resilience told from a multi-vocal site. In the shamanic ritual the shaman abandons herself to mediate and gathers an assembly of the living, the dead, and multiple spirits witnesses. In a similar vein, a Community of Parting is formed in the piece around the shared sentiment of the abandoned: Ritual performances and chants by shaman Koh Sunahn, a survivor of the 1948 Jeju Massacre in South Korea constitutes a recurring rhythm and culminates in a ritual for the dead that involves the artist. The myth is also reflected in the poetry of Swedish poet Mara Lee and in the poetics of Kim Hyesoon from whose book ‘Woman, I Do Poetry’ the translated title Community of Parting derives. It further resonates in various narratives by South Korean, North Korean, and diasporic women who negotiate how gender bias along with colonialism, modernity, and war have resulted in radical ruptures while unfinished histories continue to linger. 　　Infused by the living, the dead, and those yet to come, Community of Parting is actualized through a process of dissolution, revival, and becoming. Informed by shamanic practice, properties integral to the filmic medium are employed to contest and diffuse spatiotemporal boundaries and hierarchies of knowledge and being. Doing so, Community of Parting proposes other ways of thinking and being with others, including the relationship to nature and other life-forms.

Community of Parting traces a different approach to borders, translation, and artistic expression by invoking the ancient shamanic myth of the Abandoned Princess Bari and engaging female Korean shamanism as an ethics and aesthetics of memory and mutual recognition across time and space. 　　Rooted in oral storytelling and embodied by female shamans, the myth about Bari and her abandonment at birth for being born a girl has been mainly understood as a story of filial piety. However, Kaisen frames the myth as an initial story of gender transgression that transcends division logics but has the experience of othering and loss at its core. According to the myth, Bari regains the community’s acceptance after reviving the dead and is offered half the Kingdom. Yet, the heroine refuses to abide by human borders and chooses instead to become the goddess who mediates at the threshold of the living and the dead. This is what distinguishes the myth of the abandoned from other Korean myths about women. 　　Community of Parting derives from Kaisen’s extensive research into Korean shamanism since 2011 and her long-term engagement with communities effected by war and division. The piece is composed of imagery filmed in locations such as Jeju Island, the DMZ, South Korea, North Korea, Kazakhstan, Japan, China, the United States, and Germany. Combining shamanic ritual performances, nature -and cityscapes, archival material, aerial imagery, poetry, voiceover, and soundscapes, the piece is configured as a multi-scalar, non-linear, and layered montage loosely framed around Bari’s multiple deaths. 　　Both inter-subjective and deeply personal, Kaisen treats the myth of the abandoned as a gendered tale of migration, marginalization, and resilience told from a multi-vocal site. In the shamanic ritual the shaman abandons herself to mediate and gathers an assembly of the living, the dead, and multiple spirits witnesses. In a similar vein, a Community of Parting is formed in the piece around the shared sentiment of the abandoned: Ritual performances and chants by shaman Koh Sunahn, a survivor of the 1948 Jeju Massacre in South Korea constitutes a recurring rhythm and culminates in a ritual for the dead that involves the artist. The myth is also reflected in the poetry of Swedish poet Mara Lee and in the poetics of Kim Hyesoon from whose book ‘Woman, I Do Poetry’ the translated title Community of Parting derives. It further resonates in various narratives by South Korean, North Korean, and diasporic women who negotiate how gender bias along with colonialism, modernity, and war have resulted in radical ruptures while unfinished histories continue to linger. 　　Infused by the living, the dead, and those yet to come, Community of Parting is actualized through a process of dissolution, revival, and becoming. Informed by shamanic practice, properties integral to the filmic medium are employed to contest and diffuse spatiotemporal boundaries and hierarchies of knowledge and being. Doing so, Community of Parting proposes other ways of thinking and being with others, including the relationship to nature and other life-forms.

《历史系咁话》（History Night），是香港电台制作的文化清谈节目，由岭南大学中文系哲学博士曾卓然主持，于星期二播出。节目由熟悉中国历史同好，与观众纵横浩瀚历史汪洋，重新发现中国文化、社会的前世今生。 　　1 4月4日 皇帝边个最打得 谭家齐、范永聪、罗乐然 麦劲生 　　2 4月11日 中国古代玩乜嘢? 谭家齐、范永聪、罗乐然、朱维理 — 　　3 4月18日 民以食为天 谭家齐、范永聪、罗乐然、朱维理 — 　　4 4月25日 学生哥 温功课 罗婉娴、朱维理、罗乐然、邱嘉露 — 　　5 5月2日 狭路相逢勇者胜 谭家齐、范永聪、朱维理 麦劲生 　　6 5月9日 一将功成万骨枯 谭家齐、范永聪、罗乐然 邝智文 　　7 5月16日 史上最索名妓 谭家齐、范永聪、罗婉娴、邱嘉露 — 　　8 5月23日 五千年来谁著史 谭家齐、罗乐然、罗婉娴、张往 — 　　9 5月30日 汨罗无处吊英灵 — 　　10 6月6日 天地革而四时成 — 　　11 6月13日 迁南迁北定太平 — 　　12 6月20日 一死犹期存社稷 — 　　13 6月27日 长淮咫尺分南北 — 　　14 7月4日 我生九夷真可邪 — 　　15 7月11日 相夫教子理红妆 — 　　16 7月18日 谁为正邪定分界 — 　　17 7月25日 有钱使得鬼推磨 — 　　18 8月1日 绘国漫话有段故 — 　　19 8月8日 从前君王不早朝 — 　　20 8月15日 虽死鼎获所甘心 — 　　21 8月22日 硝烟迷雾说壬辰 — 　　22 8月29日 盈天地皆是史才 — 　　23 9月5日 不争足成千古恨 —

我們自身的身份認同建構，有哪些是來自上一代的集體記憶？而我們又會傳給下一個世代什麼樣的集體記憶？12段以身份認同建構為題的行為藝術作品，有如小寫歷史的敘事切片，以電影影像的語言重新結構。如果電影作為檔案，既是幫助人們記憶社會的媒介，也是當代人對於歷史的理解及再現，然而它是一種關於過去的社會記憶，抑或也是一種歷史敘述？

The drama follows four members of a suburban garden club, all from different walks of life, who get caught up in murder and mischief as they struggle to make their conventional lives bloom.

一名空乘在酒店度假村休假期间遇到了一位富有而又神秘的男子，而此人有着两种不同的人格。